2 Thessalonians 2:5

False teachings about the Day of the Lord had upset the Thessalonian church (2:1–2). Paul reminds them that two events will happen before that day: a great rebellion and the revealing of the man of lawlessness (2:3–12). Christ will destroy this man when he returns (2:3, 8). Those deceived by him will also encounter judgment (2:9–12).

Remember, &c.--confuting those who represent Paul as having labored under error as to Christ's immediate coming when writing his first Epistle, and as now correcting that error.

I told you--more than once, literally, "I was telling," or "used to tell."

In these words the apostle confutes the error against which he had cautioned them, and gives the reasons why they should not expect the coming of Christ as just at hand. There were several events previous to the second coming of Christ; in particular, he tells them there would be,
I. A general apostasy, there would come a falling away first, Th2 2:3. By this apostasy we are not to understand a defection in the state, or from civil government, but in spiritual or religious matters, from sound doctrine, instituted worship and church government, and a holy life. The apostle speaks of some very great apostasy, not only of some converted Jews or Gentiles, but such as should be very general, though gradual, and should give occasion to the revelation of rise of antichrist, that man of sin. This, he says (Th2 2:5), he had told them of when he was with them, with design, no doubt, that they should not take offence nor be stumbled at it. And let us observe that no sooner was Christianity planted and rooted in the world than there began to be a defection in the Christian church. It was so in the Old Testament church; presently after any considerable advance made in religion there followed a defection: soon after the promise there was revolting; for example, soon after men began to call upon the name of the Lord all flesh corrupted their way, - soon after the covenant with Noah the Babel-builders bade defiance to heaven, - soon after the covenant with Abraham his seed degenerated in Egypt, - soon after the Israelites were planted in Canaan, when the first generation was worn off, they forsook God and served Baal, - soon after God's covenant with David his seed revolted, and served other gods, - soon after the return out of captivity there was a general decay of piety, as appears by the story of Ezra and Nehemiah; and therefore it was no strange thing that after the planting of Christianity there should come a falling away.
II. A revelation of that man of sin, that is (Th2 2:3), antichrist would take his rise from this general apostasy. The apostle afterwards speaks of the revelation of that wicked one (Th2 2:8), intimating the discovery which should be made of his wickedness, in order to his ruin: here he seems to speak of his rise, which should be occasioned by the general apostasy he had mentioned, and to intimate that all sorts of false doctrines and corruptions should centre in him. Great disputes have been as to who or what is intended by this man of sin and son of perdition: and, if it be not certain that the papal power and tyranny are principally or only intended, yet this is plain, What is here said does very exactly agree thereto. For observe,
1. The names of this person, or rather the state and power here spoken of. He is called the man of sin, to denote his egregious wickedness; not only is he addicted to, and practises, wickedness himself, but he also promotes, countenances, and commands sin and wickedness in others; and he is the son of perdition, because he himself is devoted to certain destruction, and is the instrument of destroying many others both in soul and body. These names may properly be applied, for these reasons, to the papal state; and thereto agree also,
2. The characters here given, Th2 2:4. (1.) That he opposes and exalts himself above all that is called God, or is worshipped; and thus have the bishops of Rome not only opposed God's authority, and that of the civil magistrates, who are called gods, but have exalted themselves above God and earthly governors, in demanding greater regard to their commands than to the commands of God or the magistrate. (2.) As God, he sits in the temple of God, showing himself that he is God. As God was in the temple of old, and worshipped there, and is in and with his church now, so the antichrist here mentioned is some usurper of God's authority in the Christian church, who claims divine honours; and to whom can this better apply than to the bishops of Rome, to whom the most blasphemous titles have been given, as Dominus Deus noster papa - Our Lord God the pope; Deus alter in terr - Another God on earth; Idem est dominium Dei et papae - The dominion of God and the pope is the same?
3. His rise is mentioned, Th2 2:6, Th2 2:7. Concerning this we are to observe two things: - (1.) There was something that hindered or withheld, or let, until it was taken away. This is supposed to be the power of the Roman empire, which the apostle did not think fit to mention more plainly at that time; and it is notorious that, while this power continued, it prevented the advances of the bishops of Rome to that height of tyranny to which soon afterwards they arrived. (2.) This mystery of iniquity was gradually to arrive at its height; and so it was in effect that the universal corruption of doctrine and worship in the Romish church came in by degrees, and the usurpation of the bishops of Rome was gradual, not all at once; and thus the mystery of iniquity did the more easily, and almost insensibly, prevail. The apostle justly calls it a mystery of iniquity, because wicked designs and actions were concealed under false shows and pretences, at least they were concealed from the common view and observation. By pretended devotion, superstition and idolatry were advanced; and, by a pretended zeal for God and his glory, bigotry and persecution were promoted. And he tells us that this mystery of iniquity did even then begin, or did already work. While the apostles were yet living, the enemy came, and sowed tares; there were then the deeds of the Nicolaitans, persons who pretended zeal for Christ, but really opposed him. Pride, ambition, and worldly interest of church-pastors and church-rulers, as in Diotrephes and others, were the early working of the mystery of iniquity, which, by degrees, came to that prodigious height which has been visible in the church of Rome.
4. The fall or ruin of the antichristian state is declared, Th2 2:8. The head of this antichristian kingdom is called that wicked one, or that lawless person who sets up a human power in competition with, and contradiction to, the divine dominion and power of the Lord Jesus Christ; but, as he would thus manifest himself to be the man of sin, so the revelation or discovery of this to the world would be the sure presage and the means of his ruin. The apostle assures the Thessalonians that the Lord would consume and destroy him; the consuming of him precedes his final destruction, and that is by the Spirit of his mouth, by his word of command; the pure word of God, accompanied with the Spirit of God, will discover this mystery of iniquity, and make the power of antichrist to consume and waste away; and in due time it will be totally and finally destroyed, and this will be by the brightness of Christ's coming. Note, The coming of Christ to destroy the wicked will be with peculiar glory and eminent lustre and brightness.
5. The apostle further describes the reign and rule of this man of sin. Here we are to observe, (1.) The manner of his coming, or ruling, and working: in general, that it is after the example of Satan, the grand enemy of souls, the great adversary of God and man. He is the great patron of error and lies, the sworn enemy of the truth as it is in Jesus and all the faithful followers of Jesus. More particularly, it is with Satanical power and deceit. A divine power is pretended for the support of this kingdom, but it is only after the working of Satan. Signs and wonders, visions and miracles, are pretended; by these the papal kingdom was first set up, and has all along been kept up, but they have false signs to support false doctrines; and lying wonders, or only pretended miracles that have served their cause, things false in fact, or fraudulently managed, to impose upon the people: and the diabolical deceits with which the antichristian state has been supported are notorious. The apostle calls it all deceivableness of unrighteousness, Th2 2:10. Others may call them pious frauds, but the apostle called them unrighteous and wicked frauds; and, indeed, all fraud (which is contrary to truth) is an impious thing. Many are the subtle artifices the man of sin has used, and various are the plausible pretences by which he had beguiled unwary and unstable souls to embrace false doctrines, and submit to his usurped dominion. (2.) The persons are described who are his willing subjects, or most likely to become such, Th2 2:10. They are such as love not the truth that they may be saved. They heard the truth (it may be), but they did not love it; they could not bear sound doctrine, and therefore easily imbibed false doctrines; they had some notional knowledge of what was true, but they indulged some powerful prejudices, and so became a prey to seducers. Had they loved the truth, they would have persevered in it, and been preserved by it; but no wonder if they easily parted with what they never had any love to. And of these persons it is said that they perish or are lost; they are in a lost condition, and in danger to be lost for ever. For,
6. We have the sin and ruin of the subjects of antichrist's kingdom declared, Th2 2:11, Th2 2:12. (1.) Their sin is this: They believed not the truth, but had pleasure in unrighteousness: they did not love the truth, and therefore they did not believe it; and, because they did not believe the truth, therefore they had pleasure in unrighteousness, or in wicked actions, and were pleased with false notions. Note, An erroneous mind and vicious life often go together and help forward one another. (2.) Their ruin is thus expressed: God shall send them strong delusions, to believe a lie. Thus he will punish men for their unbelief, and for their dislike of the truth and love to sin and wickedness; not that God is the author of sin, but in righteousness he sometimes withdraws his grace from such sinners as are here mentioned; he gives them over to Satan, or leaves them to be deluded by his instruments; he gives them up to their own hearts' lusts, and leaves them to themselves, and then sin will follow of course, yea, the worst of wickedness, that shall end at last in eternal damnation. God is just when he inflicts spiritual judgments here, and eternal punishments hereafter, upon those who have no love to the truths of the gospel, who will not believe them, nor live suitably to them, but indulge false doctrines in their minds, and wicked practices in their lives and conversations.

2 Thessalonians 2:5-8

5. Remember ye not, that, when I was yet with you, I told you these things?

5. Annon memoria tenetis, quod, quum adhuc essem apud vos, haec vobis dicebam?

6. And now ye know what withholdeth that he might be revealed in his time.

6. Et nunc quid detineat, scitis, donec ille reveletur suo tempore.

7. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

7. Mysterium enim iam operatur iniquitatis, solum tenens modo donec e medio tollatur.

8. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

8. Et tunc revelabitur iniquus ille, quem Dominus destruet spiritu oris sui, et abolebit illustratione adventus sui.

5 Do ye not remember? This added no small weight to the doctrine, that they had previously heard it from the mouth of Paul, that they might not think that it had been contrived by him at the instant. And as he had given them early warning as to the reign of Antichrist, and the devastation that was coming upon the Church, when no question had as yet been raised as to such things, he saw beyond all doubt that the doctrine was specially useful to be known. And, unquestionably, it is really so. Those whom he addressed were destined to see many things that would trouble them; and when posterity would see a large proportion of those who had made profession of the faith of Christ revolt from piety, maddened, as it were, by a gad-fly, or rather by a fury, [650] what could they do but waver? This, however, was as a brazen [651] wall [652] -- that matters were so appointed by God, because the ingratitude of men [653] was worthy of such vengeance. Here we may see how forgetful men are in matters affecting their everlasting salvation. We must also observe Paul's mildness; for while he might have been vehemently incensed, [654] he does but mildly reprove them; for it is a fatherly way of reproving them to say to them, that they had allowed forgetfulness of a matter so important and so useful to steal in upon their minds.

6. And now what withholdeth To katechon means here properly an impediment or occasion of delay. Chrysostom, who thinks that this can only be understood as referring to the Spirit, or to the Roman Empire, prefers to lean to the latter opinion. He assigns a plausible reason -- because Paul would not have spoken of the Spirit in enigmatical terms, [655] but in speaking of the Roman Empire wished to avoid exciting unpleasant feeling. He states also the reason why the state of the Roman Empire retards the revelation of Antichrist -- that, as the monarchy of Babylon was overthrown by the Persians and Medes, and the Macedonians, having conquered the Persians, again took possession of the monarchy, and the Macedonians were at last subdued by the Romans, so Antichrist seized hold for himself of the vacant supremacy of the Roman Empire. There is not one of these things that was not afterwards confirmed by actual occurrence. Chrysostom, therefore, speaks truly in so far as concerns history. I am of opinion, however, that Paul's intention was different from this -- that the doctrine of the gospel would require to be spread hither and thither, until nearly the whole world were convicted of obstinacy and deliberate malice. For there can be no doubt that the Thessalonians had heard from Paul's mouth as to this impediment, of whatever sort it was, for he recalls to their remembrance what he had previously taught in their presence.

Let my readers now consider which of the two is the more probable -- either that Paul declared that the light of the gospel must be diffused through all parts of the earth before God would thus give loose reins to Satan, or that the power of the Roman Empire stood in the way of the rise of Antichrist, inasmuch as he could only break through into a vacant possession. I seem at least to hear Paul discoursing as to the universal call of the Gentiles -- that the grace of God must be offered to all -- that Christ must enlighten the whole world by his gospel, in order that the impiety of men might be the more fully attested and demonstrated. This, therefore, was the delay, until the career of the gospel should be completed, because a gracious invitation to salvation was first in order. [656] Hence he adds, in his time, because vengeance was ripe after grace had been rejected. [657]

7. The mystery of iniquity. This is opposed to revelation; for as Satan had not yet gathered so much strength, as that Antichrist could openly oppress the Church, he says that he is carrying on secretly and clandestinely [658] what he would do openly in his own time. He was therefore at that time secretly laying the foundations on which he would afterwards rear the edifice, as actually took place. And this tends to confirm more fully what I have already stated, that it is not one individual that is represented under the term Antichrist, but one kingdom, which extends itself through many ages. In the same sense, John says that Antichrist will come, but that there were already many in his time. (1 John 2:18.) For he admonishes those who were then living to be on their guard against that deadly pestilence, which was at that time shooting up in various forms. For sects were rising up which were the seeds, as it were, of that unhappy weed which has well-nigh choked and destroyed God's entire tillage. [659] But although Paul conveys the idea of a secret manner of working, yet he has made use of the term mystery rather than any other, alluding to the mystery of salvation, of which he speaks elsewhere, (Colossians 1:26,) for he carefully insists on the struggle of repugnancy between the Son of God and this son of perdition

Only now withholding. While he makes both statements in reference to one person -- that he will hold supremacy for a time, and that he will shortly be taken out of the way, I have no doubt that he refers to Antichrist; and the participle withholding must be explained in the future tense. [660] For he has, in my opinion, added this for the consolation of believers -- that the reign of Antichrist will be temporary, the limits of it having been assigned to it by God; for believers might object -- "Of what avail is it that the gospel is preached, if Satan is now hatching a tyranny that he is to exercise for ever?" He accordingly exhorts to patience, because God afflicts his Church only for a time, that he may one day afford it deliverance; and, on the other hand, the perpetuity of Christ's reign must be considered, in order that believers may repose in it.

8 And then will be revealed -- that is, when that impediment (to katechon) shall be removed; for he does not point out the time of revelation as being when he, who now holds the supremacy, will be taken out of the way, but he has an eye to what he had said before. For he had said that there was some hindrance in the way of Antichrist's entering upon an open possession of the kingdom. He afterwards added, that he was already hatching a secret work of impiety. In the third place, he has interspersed consolation, on the ground that this tyranny would come to an end. [661] He now again repeats, that he [662] who was as yet hidden, would be revealed in his time; and the repetition is with this view -- that believers, being furnished with spiritual armor, may, nevertheless, fight vigorously under Christ, [663] and not allow themselves to be overwhelmed, although the deluge of impiety should thus overspread. [664]

Whom the Lord. He had foretold the destruction of Antichrist's reign; he now points out the manner of his destruction -- that he will be reduced to nothing by the word of the Lord. It is uncertain, however, whether he speaks of the last appearance of Christ, when he will be manifested from heaven as the Judge. The words, indeed, seem to have this meaning, but Paul does not mean that Christ would accomplish this [665] in one moment. Hence we must understand it in this sense -- that Antichrist would be wholly and in every respect destroyed, [666] when that final day of the restoration of all things shall arrive. Paul, however, intimates that Christ will in the mean time, by the rays which he will emit previously to his advent, put to flight the darkness in which Antichrist will reign, just as the sun, before he is seen by us, chases away the darkness of the night by the pouring forth of his rays. [667]

This victory of the word, therefore, will shew itself in this world, for the spirit of his mouth simply means the word, as it also does in Isaiah 11:4, to which passage Paul seems to allude. For the Prophet there takes in the same sense the scepter of his mouth, and the breath of his lips, and he also furnishes Christ with these very arms, that he may rout his enemies. This is a signal commendation of true and sound doctrine -- that it is represented as sufficient for putting an end to all impiety, and as destined to be invariably victorious, in opposition to all the machinations of Satan; as also when, a little afterwards, the proclamation of it is spoken of as Christ's coming to us.

When Paul adds, the brightness of his coming, he intimates that the light of Christ's presence will be such as will swallow up the darkness of Antichrist. In the mean time, he indirectly intimates, that Antichrist will be permitted to reign for a time, when Christ has, in a manner, withdrawn, as usually happens, whenever on his presenting himself we turn our back upon him. And, undoubtedly, that is a sad departure [668] of Christ, when he has taken away his light from men, which has been improperly and unworthily received, [669] in accordance with what follows. In the mean time Paul teaches, that by his presence alone all the elect of God will be abundantly safe, in opposition to all the subtleties of Satan.

Footnotes:

[650] "Se reuolter de la vraye religion, et se precipiter en ruine comme gens forcenez, ou plustost endiablez;" -- "Revolt from the true religion, and plunge themselves in ruin like persons enraged, or rather possessed."

[651] Murus aheneus. See Hor. Ephesians 1:1, 60.

[652] "Mais voici en cest endroit qui leur deuoit seruir d'vne forteresse inuincible;" -- "But behold in this matter what would furnish them with an invincible fortress."

[653] "L'ingratitude execrable et vileine des hommes;" -- "The execrable and base ingratitude of men."

[654] "Contre les Thessaloniciens;" -- "Against the Thessalonians."

[655] "En termes couuerts ou obscurs;" -- "In hidden or obscure terms."

[656] "D'autant que l'ordre que Dieu vouloit tenir, requeroit que le monde premierement fust d'vne liberalite gratuite conui? a salut;" -- "Inasmuch as the order that God designed to maintain, required that the world should first of all be invited to salvation by a gracious liberality."

[657] "La droite saison de la vengeance estoit apres la grace reiette;" -- "The right season of vengeance was after grace had been rejected."

[658] "Et comme par dessous terre;" -- "And as it were under ground."

[659] "Le bon bl? que Dieu auoit seme en son champ;" -- "The good wheat that God had sown in his field."

[660] "Faut resoudre ce participe Tenant en vn temps futur Tiendra;" -- "We must explain this participle, withholding, in the future tense -- He will withhold."

[661] "Que sa tyrannie deuoit prendre fin quelque fois;" -- "That his tyranny must at some time have an end."

[662] "Ce fils de perdition;" -- "This son of perdition."

[663] "Sous l'enseigne de Christ;" -- "Under Christ's banner."

[664] "Si outrageusement;" -- "So outrageously."

[665] "Cela tout;" -- "All this."

[666] "Descomfit;" -- "Defeated."

[667] "Estendant la vertu de ses rayons tout a l'enuiron;" -- "Diffusing the virtue of his rays all around."

[668] "Vn triste et pitoyable department;" -- "A sad and lamentable departure."

[669] "Laquelle ils auoyent reiettee ou receu? irreueremment, et autrement qu'il n'appartenoit;" -- "Which they had rejected or received irreverently, and otherwise than was befitting."

I told you these things - In several parts of this description of the man of sin, the apostle alludes to a conversation which had taken place between him and the members of this Church when he was at Thessalonica; and this one circumstance will account for much of the obscurity that is in these verses. Besides, the apostle appears to speak with great caution, and does not at all wish to publish what he had communicated to them; the hints which he drops were sufficient to call the whole to their remembrance.

Remember ye not, that when I was yet with you,.... At Thessalonica, for the apostle had been there in person, and had preached there with great boldness and success; he had declared the whole counsel of God, and the Gospel came in power and worked effectually in them, and yet there was too great a forgetfulness of it; with which the apostle tacitly charges them, and rebukes them gently for it; and as a faithful monitor, stirs up their pure minds by way of remembrance, and reminds them of former truths delivered to them:

I told you these things: or "words" as the Arabic version; concerning the coming of Christ as that it would not be yet, that there, must be a defection from the faith, and antichrist must be revealed; which shows that these were things of moment and importance, and were useful and profitable to be insisted on; and therefore the apostle had told them of them, and spoke freely and largely about them, at his first preaching among them, and were what he inculcated everywhere; and also that his doctrine was all of a piece at one time as another; it was not yea and nay, or contradictory; what he now said was no other than what he had said before; and therefore it was the more inexcusable in them, to be shaken or troubled by any means with another doctrine.

The apostle tacitly upbraids them for their forgetfulness. To forget the things that have been taught us, is a great evil: Solomon often cautions against it, 4:5; and it is often reproved, ; and the contrary required, . David hid the word in his heart, , and the virgin Mary kept the angel’ s sayings, . The apostles did take care to tell the churches of the apostacy that would come, and of false prophets and teachers that would arise, as Paul the elders of Ephesus, ,30, and Peter, , and St. John of the coming of antichrist, ; and more fully, though obscurely, in the book of the Revelation; and the apostle here in this verse minds these Thessalonians that he told them of the coming of the man of sin before the coming of Christ, so that they should not have been shaken in their minds about Christ’ s coming in that present age. And they told the churches of these things, that they might not be surprised by them, or offended at them, when they came.